ihf

http://www.ihf-usa.org

Palace

https://en.wikipedia.org/wiki/Balaram_Palace
https://www.youtube.com/results?search_query=Balaram+Palace

Lal

Krishna and Balarama are called Kana and Kana-lal respectively

beauty incarnation of the Lord

Lord Balarama is the beauty incarnation of the Lord. (Srimad Bhagavatam First Canto pg.168)

Kumbhanda and Kupakarna

http://gitabase.com/eng/SB/10/63
https://www.youtube.com/results?search_query=Kumbhanda+and+Kupakarna
https://www.slideshare.net/search/slideshow?searchfrom=header&q=Kumbhanda+and+Kupakarna

Jagad Ishwara

GOD

Seven Sarasvatis

Balarama is Wonder Struck Remembering The Earlier Pastime of River in Action

Vaishampayana said, 

"Formerly, in the Krita age, O king, the ascetics dwelling in Naimisha were engaged in a grand sacrifice extending for twelve years. Many were the Rishis, O king, that came to that sacrifice. Passing their days, according to due rites, in the performance of that sacrifice, those highly blessed ones, after the completion of that twelve years' sacrifice at Naimisha, set out in large number for visiting the tirthas. 

In consequence of the number of the Rishis, O king, the tirthas on the southern banks of the Sarasvati all looked like towns and cities. Those foremost of Brahmanas, O tiger among men, in consequence of their eagerness for enjoying the merits of tirthas, took up their abodes on the bank of the river up to the site of Samantapanchaka. The whole region seemed to resound with the loud Vedic recitations of those Rishis of cleansed souls, all employed in pouring libations on sacrificial fires. That foremost of rivers looked exceedingly beautiful with those blazing homa fires all around, over which those high-souled ascetics poured libations of clarified butter. 

Valkhilyas and Asmakuttas, Dantolakhalinas, Samprakshanas and other ascetics, as also those that subsisted on air, and those that lived on water, and those that lived on dry leaves of trees, and diverse others that were observant of diverse kinds of vows, and those that forswore beds for the bare and hard earth, all came to that spot in the vicinity of the Sarasvati. 

They made that foremost of rivers exceedingly beautiful, like the celestials beautifying (with their presence) the heavenly stream called Mandakini. Hundreds upon hundreds of Rishis, all given to the observance of sacrifices, came thither. Those practisers of high vows, however, failed to find sufficient room on the banks of the Sarasvati. Measuring small plots of land with their sacred threads, they performed their Agnihotras and diverse other rites. 

The river Sarasvati beheld, O monarch, that large body of Rishis penetrated with despair and plunged into anxiety for want of a broad tirtha wherein to perform their rites. 

For their sake, that foremost of streams came there, having made many abodes for herself in that spot, through kindness for those Rishis of sacred penances, 

O Janamejaya! Having thus, O monarch, turned her course for their sake, the Sarasvati, that foremost of rivers, once more flowed in a westerly direction, as if she said, 'I must go hence, having prevented the arrival of these Rishis from becoming futile!' 

This wonderful feat, O king, was accomplished there by that great river. Even thus those receptacles of water, O king, were formed in Naimisha. There, at Kurukshetra, O foremost of Kuru's care, do thou perform grand sacrifices and rites! As he beheld those many receptacles of water and seeing that foremost of rivers turn her course, wonder filled the heart of the high-souled Rama. 

Bathing in those tirthas duly and giving away wealth and diverse articles of enjoyment unto the Brahmanas, that delighter of Yadu's race also gave away diverse kinds of food and diverse desirable articles unto them. Worshipped by those regenerate ones, Vala, O king, then set out from that foremost of all tirthas on the Sarasvati (Sapta-Saraswat). Numerous feathery creatures have their home there. And it abounded with 

1. Vadari, 
2. Inguda, 
3. Ksamarya, 
4. Plaksha, 
5. Aswattha, 
6. Vibhitaka, 
7. Kakkola, 
8. Palasa, 
9. Karira, 
10. Pilu, and diverse other kinds of trees that grow on the banks of the Sarasvati.

And it was adorned with forest of 

1. Karushakas, 
2. Vilwas, and 
3. Amratakas, and 
4. Atimuktas and 
5. Kashandas and 
6. Parijatas.

Agreeable to the sight and most charming, it abounded with forests of plantains. And it was resorted to by diverse tribes of ascetics, some living on air, some on water, some on fruit, some on leaves, some on raw grain which they husked with the aid only of stones, and some that were called Vaneyas. And it resounded with the chanting of the Vedas, and teemed with diverse kinds of animals. And it was the favourite abode of men without malice and devoted to righteousness. Valadeva, having the plough for his weapon, arrived at that tirtha called Sapta-Saraswat, where the great ascetic Mankanaka had performed his penances and became crowned with success."

 Sapta-Saraswat

Janamejaya said, "Why was that tirtha called Sapta-Saraswat? Who was the ascetic Mankanaka? How did that adorable one become crowned with success? What were his vows and observances? In whose race was he born? What books did that best of regenerate ones study? I desire to hear all this, O foremost of regenerate ones!"

Vaishampayana said, "O king, the seven Sarasvatis cover this universe! Whithersoever the Sarasvati was summoned by persons of great energy, thither she made her appearance. These are the seven forms of the Sarasvati:

1. Suprava,
2. Kanchanakshi,
3. Visala,
4. Manorama,
5. Oghavati,
6. Surenu, and
7. Vimalodaka.

1. The Supreme Grandsire had at one time performed a great sacrifice. While that sacrifice was in course of performance on the ground selected, many regenerate ones crowned with ascetic success came there. The spot resounded with the recitation of sacred hymns and the chanting of the Vedas. In the matter of those sacrificial rites, the very gods lost their coolness (so grand were the preparations). There, O monarch, while the Grandsire was installed in the sacrifice and was performing the grand ceremony capable of bestowing prosperity and every wish, many notable ones conversant with righteousness and profit were present. As soon as they thought of the articles of which they stood in need, these, O monarch, immediately appeared before the regenerate ones (among the guests) that came there. The Gandharvas sang and the diverse tribes of Apsaras danced. And they played upon many celestial instruments all the time. The wealth of provisions procured in that sacrifice satisfied the very gods. What shall I say then of human beings? The very celestials became filled with wonder! During the continuance of that sacrifice at Pushkara and in the presence of the Grandsire, the Rishis, O king, said, 'This sacrifice cannot be said to possess high attributes, since that foremost of rivers, Sarasvati, is not to be seen here!' Hearing these words, the divine Brahman cheerfully thought of Sarasvati. Summoned at Pushkara by the Grandsire engaged in the performance of a sacrifice, Sarasvati, O king, appeared there, under the name of Suprava. Beholding Sarasvati quickly pay that regard to the Grandsire, the Munis esteemed that sacrifice highly. Even thus that foremost of rivers, the Sarasvati, made her appearance at Pushkara for the sake of the Grandsire and for gratifying the Munis.
2. (At another time), O king, many Munis, mustering together at Naimisha, took up their residence there. Delightful disquisition occurred among them, O king, about the Vedas. There where those Munis, conversant with diverse scriptures, took up their abode, there they thought of the Sarasvati. Thus thought of, O monarch, by those Rishis performing a sacrifice, the highly blessed and sacred Sarasvati, for rendering assistance, O king, to those high-souled Munis assembled together, made her appearance at Naimisha and came to be called Kanchanakshi.
3. That foremost of rivers, worshipped by all, thus came there, O Bharata! While (king) Gaya was engaged in the performance of a great sacrifice at Gaya, the foremost of rivers, Sarasvati, summoned at Gaya's sacrifice (made her appearance there). The Rishis of rigid vows that were there, named this form of hers at Gaya as Visala. That river of swift current flows from the sides of the Himavat.
4. Auddalaka had also, O Bharata, performed a sacrifice. A large concourse of Munis had been gathered there. It was on that sacred region, the northern part of Kosala, O king, that the sacrifice of high-souled Auddalaka was performed. Before Auddalaka began his sacrifice, he had thought of the Sarasvati. That foremost of rivers came to that region for the sake of those Rishis. Worshipped by all those Munis clad in barks and deer-skins she became known by the name of Manorama, as those Rishis mentally called her.
5. While, again, the high-souled Kuru was engaged in a sacrifice at Kurukshetra, that foremost of rivers, the highly blessed Sarasvati, made her appearance there. Summoned, O monarch, by the high-souled Vasishtha (who assisted Kuru in his sacrifice), the Sarasvati, full of celestial water appeared at Kurukshetra under the name of Oghavati.
6. Daksha at one time performed a sacrifice at the source of Ganga. The Sarasvati appeared there under the name of the fast-flowing Surenu.
7. Once again, while Brahman was engaged in a sacrifice on the sacred forest of the Himavat mountains, the adorable Sarasvati as Vimalodaka, summoned (by him), appeared there.

Sannihit Sarovar

All these seven forms then came and joined together in that tirtha where Baladeva came. And because the seven mingled together at that spot, therefore is that tirtha known on Earth by the name of Sapta Sarasvati.Thus have I told thee of the seven Sarasvatis, according to their names. I have also told thee of the sacred tirtha called Sapta Saraswat. 

Place 

https://www.google.com/search?site=imghp&tbm=isch&source=hp&biw=1280&bih=600&q=SANNIHIT+SAROVAR
http://www.youtube.com/results?search_query=Sannihit+Sarovar&oq=Sannihit+Sarovar

Glory

In days of yore, after Mankanaka had become crowned with success, O king, his hand, on one occasion, became pierced with a Kusa blade. Thereupon, a vegetable juice came out of the wound (and not red blood). Seeing that vegetable juice, the Rishi became filled with joy and danced about on the spot. Seeing him dance, all mobile and immobile creatures, O hero, stupefied by his energy, began to dance. 

Then the gods with Brahman at their head, and the Rishis possessed of wealth of asceticism, O king, all went to Mahadeva and informed him of the act of the Rishi (Mankanaka). And they said unto him, 

'It behoveth thee, O god, to do that which may prevent the Rishi from dancing!' 

Then Mahadeva, seeing the Rishi filled with great joy, and moved by the desire of doing good unto the gods, addressed him, saying, 

'Why, O Brahmana, dost thou dance in this way, acquainted as thou art with thy duties? What grave cause is there for such joy of thine, O sage, that, an ascetic as thou art, O best of Brahmanas, and walking as thou dost along the path of virtue, thou shouldst act in this way?'

"The Rishi said, 

'Why, seest thou not, O Brahmana, that a vegetable juice is flowing from this wound of mine?

Seeing this, O lord, I am dancing in great joy!'

Laughing at the Rishi who was stupefied by passion, the god said,

'I do not, O Brahmana, at all wonder at this! Behold me!'

Having said this unto that foremost of Rishis, Mahadeva of great intelligence struck his thumb with the end of one of his fingers. 

Thereupon, O king, ashes, white as snow, came out of that wound. 

Seeing this, the Rishi became ashamed, O monarch, and fell at the feet of the god. He understood the god to be none else than Mahadeva. Filled with wonder, he said,

'I do not think that thou art any one else than Rudra, that great and Supreme being! 

O wielder of the trident, thou art the refuge of this universe consisting of gods and Asuras! 

The wise say that this universe hath been created by thee! 

At the universal destruction, everything once more enters thee! 

Thou art incapable of being known by the gods, how then canst thou be known by me?

All forms of being that are in the universe are seen in thee! 

The gods with Brahman at their head worship thy boon giving self, 

O sinless one! 

Thou art everything! 

Thou art the creator of the gods and it was thou who hadst caused them to be created! 

Through thy grace, the gods pass their time in joy and perfect fearlessness!' 

Having praised Mahadeva in this manner, the Rishi bowed to him, 

'Let not this absence of gravity, ridiculous in the extreme, that I displayed, O god, destroy my ascetic merit! I pray to thee for this!' 

The god, with a cheerful heart, once more said unto him 'Let thy asceticism increase a thousandfold, O Brahmana, through my grace! I shall also always dwell with thee in this asylum! 

For the man that will worship me in the tirtha Sapta-Saraswat there will be nothing unattainable here or hereafter.  

Even this is the history of Mankanaka of abundant energy. He was a son begotten by the god of wind upon (the lady) Sukanya."

Places
https://www.google.com/search?site=imghp&tbm=isch&source=hp&biw=1280&bih=600&q=Shiva+Temple+kurukshetra
http://www.youtube.com/results?search_query=Shiva+Temple+kurukshetra

Reference

http://www.sacred-texts.com/hin/m09/m09038.htm

https://www.google.com/search?q=Saptasaraswata

The Liberation From Worldly Ties

Sannihit holds special sanctity. It is the seat where the wandering souls of the unhappy dead find 'moksha' or release from worldly ties. Prayers and 'pind daan' for the unnatural deaths is recommended here. Surrounding there are Small temples of Dhruv Narayan, Dhruv Bhagat, Mother Goddess,Lord Vishnu, Laxmi Narayan, Lord Hanuman and  Durga. indicating this is the 

Place where Dhruva and His Mother Went Back to Vaikunta

Guru of Bhima and Duryodhana

Etymologically, Balarama derives from the Sanskrit words bala (meaning "strength") and Rama (Pleasure). Accordingly, Balarama is considered to be extremely strong and, as such, he is also known by strength monikers such as Halayudha ("carrier of the plow").

Balarama was a weapon expert and is famous for his ability as an instructor of combat tactics. He taught both Duryodhana of the Kauravas and Bhima of the Pandavas the art of fighting with a mace.

When war broke out between the Kauravas and the Pandavas, Balarama considered himself equally affectionate toward both parties and so decided to side with neither group.

Bheema Vs Duryodhan

1. Clad in armour, and armed with his mace of gigantic thickness, Bhima, O monarch, assumed the form of the mighty Garuda. 
2. With head-gear fastened on his head, and wearing an armour made of gold, licking the corners of his mouth, O monarch, with eyes red in wrath, and breathing hard, thy son, on that field, O king, looked resplendent like the golden Sumeru. 
3. Taking up his mace, king Duryodhana of great energy, casting his glances on Bhimasena, challenged him to the encounter like an elephant challenging a rival elephant. 
4. Similarly, the valiant Bhima, taking up his adamantine mace, challenged the king like a lion challenging a lion. 
5. Duryodhana and Bhima, with uplifted maces, looked in that bottle like two mountains with tall summits. Both of them were exceedingly angry; 
6. both were possessed of awful prowess; in encounters with the mace both were disciples of Rohini's intelligent son, 
7. both resembled each other in their feats and looked like Maya and Vasava. 
8. Both were endued with great strength, both resembled Varuna in achievements. 
9. Each resembling Vasudeva, or Rama, or Visravana's son (Ravana), they looked, O monarch, like Madhu and Kaitabha. 
10. Each like the other in feats, they looked like 
1. Sunda and Upasunda, or 
2. Rama and Ravana, or 
3. Vali and Sugriva. 
4. Those two scorchers of foes looked like Kala and Mrityu. 
11. They then ran towards each other like two infuriated elephants, swelling with pride and mad with passion in the season of autumn and longing for the companionship of a she-elephant in her time. 
12. Each seemed to vomit upon the other the poison of his wrath like two fiery snakes. 
13. Those two chastisers of foes cast the angriest of glances upon each other. 
14. Both were tigers of Bharata's race, and each was possessed of great prowess. 
15. In encounters with the mace, those two scorchers of foes were invincible like lions. 
16. Indeed, O bull of Bharata's race, inspired with desire of victory, they looked like two infuriated elephants. 
17. Those heroes were unbearable, like two tigers accoutred with teeth and claws. 
18. They were like two uncrossable oceans lashed into fury and bent upon the destruction of creatures, or like two angry Suns risen for consuming everything. 
19. Those two mighty car-warriors looked like an Eastern and a Western cloud agitated by the wind, roaring awfully and pouring torrents of rain in the rainy season. 
20. Those two high-souled and mighty heroes, both possessed of great splendour and effulgence, looked like two Suns risen at the hour of the universal dissolution. 
21. Looking like two enraged tigers or like two roaring masses of clouds, they became as glad as two maned lions. 
22. Like two angry elephants or two blazing fires, those two high-souled ones appeared like two mountains with tall summits. 
23. With lips swelling with rage and casting keen glances upon each other, those two high-souled and best of men, armed with maces, encountered each other. 
24. Both were filled with joy, and each regarded the other as a worthy opponent, and Vrikodara then resembled two goodly steeds neighing at each other, or two elephants trumpeting at each other. 
25. Those two foremost of men then looked resplendent like a couple of Daityas swelling with might. 

Then Duryodhana, O monarch, said these proud words unto Yudhishthira in the midst of his brothers and of the high-souled Krishna and Rama of immeasurable energy,

'Protected by the Kaikeyas and the Srinjayas and the high-souled Pancalas, behold ye with all those foremost of kings, seated together, this battle that is about to take place between me and Bhima!' Hearing these words of Duryodhana, they did as requested. Then that large concourse of kings sat down and was seen to look resplendent like a conclave of celestials in heaven.

In the midst of that concourse the mighty-armed and handsome elder brother of Keshava, O monarch, as he sat down, was worshipped by all around him. In the midst of those kings, Valadeva clad in blue robes and possessed of a fair complexion, looked beautiful like the moon at full surrounded in the night by thousands of stars.

Meanwhile those two heroes, O monarch, both armed with maces and both unbearable by foes, stood there, goading each other with fierce speeches. Having addressed each other in disagreeable and bitter words, those two foremost of heroes of Kuru's race stood, casting angry glances upon each other, like Shakra and Vritra in fight."

Fight Starts / Tube

http://www.sacred-texts.com/hin/m09/m09056.htm 

http://vedabase.com/en/mbk/2/27
 
http://www.youtube.com/results?search_query=Bhima+Vs+Duryodhana

Bhima, a warrior of greater strength, eventually defeated Duryodhana, a warrior of greater skill, by dealing him a blow below the navel with his mace.

Upon hearing of this, Balarama threatened to kill Bhima as hitting below part of body was not allowed in mace fighting,Krishna pacified Balaram by reminding him of Bhima’s vows to kill Duryodhona by crushing the very thigh which
he exposed to Draupadi during her cheer haran. Moreover,


Bhima resorted to such lowly means because Duryodhana’s whole body was invincible due to the boon of Gandhari, except his groin.
http://www.kidsgen.com/fables_and_fairytales/indian_mythology_stories/gandhari_tries_to_protect_her_son.htm
http://www.youtube.com/results?search_query=gandhari+and+duryodhana

You should,before condemning Bhima, take into account all the wrongs that the Kauravas have done to the Pandavas.Nothing but error can result if oneproceeds to judge conduct without taking intoaccount the chain of events leading up to it. You cannot snatch a particular act out of its context and proceed to give judgment on it alone without gross injustice. 

1. The era of Kali has arrived, when the laws of a previous age cannot apply. 
2. It was not wrong for Bhima to strike below the navel an enemy who had wickedly contrived against his life on many occasions.
3. Duryodhana's foul instigation that Karna sent a shaft from be hind and broke Abhimanyu's bowstring m hen he was defending himself against heavy odds. Arjuna's young son was attacked by numerous warriors who surrounded him, when he stood all by himself in the field, deprived of bow and chariot, and in a most cowardly manner, killed him.Duryodhana thought evil and practised deception from the time of his birth and has brought about the destruction of his people.
4. There is no sin in Bhima killing this man. Bhima bore the wrongs done and kept his wrath within himself for thirteen long years. 
5. Duryodhana knew well that Bhima had sworn to break his thighs and kill I'm.When he challenged the aggrieved Pandavas to battle, he knew very well that he invited Bhima to make good his oath. 

How can you think that it was wrong for Bhima to do this?"

Krishna's words did not change Balarama's opinion, but his anger subsided.

"Duryodhana will attain the happy regions reserved for the brave. Bhima's fame has been tarnished for all time. It will be said among men that the son of Pandu broke the laws of war in attacking Duryodhana. It will remain forever a great blot on his good name. I hate to stay here any longer."

So saying the indignant Balarama immediately left for Dwaraka.

Reference
http://www.sacred-texts.com/hin/m09/m09055.htm

Duryodana and Balaram Relationships

1. Balarama was so happy with Duryodhana that he wanted his sister, Subhadra, to marry him. Krishna, however, had other plans. He engineered romance between Subhadra and Arjuna and got her to elope with him. “Look, he is not taking her by force,” said Krishna to pacify his infuriated elder brother, “She is holding the reins of the chariot. She wants to go with him. Who are we to stop her?”
2. Later in the epic, according to folk retellings, Balarama wants his daughter, named variously as Vatsala, or Shashirekha, to marry Duryodhana’s son, Laxman. Krishna stops even this from taking place. He asks Bhima’s son, Ghatotkacha, to help Vatsala elope with Arjuna’s son, Abhimanyu and destroy the wedding plans.
3. The story does not end here. Duryodhana and Balarama had another plan to unite the Kaurava and the Yadava clans: Duryodhana’s daughter, Lakshmani, would marry Krishna’s son, Samba. When Vatsala elopes with Abhimanyu, an exasperated Duryodhana refuses to let his daughter marry Samba. Not willing to take no for an answer, Samba goes to Hastinapur and tries to abduct Duryodhana’s daughter, but is caught by Duryodhana who throws him in a jail.When Balarama seeks the release of Samba, Duryodhana insults the Yadava clan for never keeping their word. Incensed, Balarama turns into a giant, swings his plough, hooks it on the foundations of Hastinapur and threatens to drag it into the sea, until Duryodhana apologizes.

FAQ
http://www.thespiritualscientist.com/?s=duryodhana
Duryodhana, a devotee playing a demon
http://www.iskcondesiretree.net/profiles/blogs/remembering-srila-prabhupada-109
Attaining Heaven
http://www.dnaindia.com/lifestyle/salon-why-duryodhana-attained-heaven-1096311

Pradvipaka Muni to Duryodana

https://www.harekrsna.com/sun/features/08-09/features1453.htm

Liberated By being Killed

http://gosai.com/writings/questions-and-answers-on-baladeva-tattva 

Comics Named

https://en.wikipedia.org/wiki/Balarama_(magazine)
http://wikivisually.com/wiki/Balarama_(Comics)
http://mayavistory.blogspot.in/

Nanda Kumara also gave the names of Balarama as Haladharah, Sankarshana, Ananta, Baladeva, Hali, Shitivaasa, Neelaambara, Musali, Revatiramana and Rohinaya.
http://www.kamakoti.org/kamakoti/brahma%20vaivartha/bookview.php?chapnum=22